I Corinthians 12 · The Lantern

Spiritual Gifts

Now concerning spiritual gifts, brothers, I do not want you to be ignorant.

In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges.

In former times those who accepted the divine preaching and who were baptized for their salvation were given visible signs of the grace of the Holy Spirit at work in them. Some spoke in tongues which they did not know and which nobody had taught them, while others performed miracles or prophesied.

After discussing the three sacraments of Baptism, Matrimony and the Eucharist, the Apostle begins to talk about things pertaining to the reality signified in the sacraments.

You know that when you were pagans you were led away to the mute idols, however you were led.

Now that he is about to give them spiritual teaching, Paul recalls their former way of life. His intention is that, just as they have been worshipers of idols in the shape of statues and used to be led about by the will of demons, so now, as worshipers of God, they may walk according to the model of the law, so as to be pleasing to God.

He gives a sign of a soothsayer for distinguishing a prophet, and says: whoever prophesies through idols, under the inspiration of an unclean spirit, is as if led by someone, dragged along bound by the spirit, knowing nothing of what he utters, but being in a state of frenzy and demonic possession. But a prophet is not like that; he speaks everything with a sound mind.

Secondly, when he says, You know that when you were heathen, he follows out his intention: first, he shows the need for spiritual graces; secondly, he presents the distribution of graces (v. 4). Now the need for a thing is best known from its absence.

Therefore I make known to you that no one speaking in the Spirit of God says, “Jesus is accursed,” and no one is able to say, “Jesus is Lord,” except in the Holy Spirit.

And every prophet that speaketh in the Spirit ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.

This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying, "Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in the Holy Ghost." "When thou seest," saith he, "any one not ut…

Then when he says, Therefore, he concludes to two effects of grace: the first is that it makes one abstain from sin; the second is that it makes one do good works (v. 3b).

Now there are varieties of gifts, but the same Spirit;

But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and pr…

Now this cannot pertain to the fulness, nor to the dividing of the Spirit; for neither does the mind of man grasp His fulness, nor is He divided into any portions of Himself; but He pours into the soul the gift of spiritual grace, in which God is worshipped as He is also worshipped in truth, for no one worships Him except he who drinks in the truth of His Godhead with pious aff…

Then when he says, There are varieties of gifts, he begins to distinguish the charismatic graces: first, he distinguishes them in general; secondly, he manifests each in particular (v. 7). In things conferred by the grace of the Holy Spirit three things must be considered. First, indeed, men's faculty to work; secondly, the authority; thirdly, the execution of both.

and there are varieties of services, but the same Lord;

Just as a faculty of the human body will be idle when the causes that stir it into activity are not present, so with the soul. The eyes will not perform their functions except through the light or the brightness of day. The ears will not comprehend their task when no voice or sound is heard. The nostrils will not be aware of their office if no odor is detected.

"And there are diversities of ministrations, but the same Lord." Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation.

Then he mentions the distinctions of service, saying: And there are varieties of service, i.e., diverse ministries and offices are required to govern the Church.

and there are varieties of workings, but the same God who is working all things in everyone.

For the Apostle goes on to say, Now there are diversities of gifts, but there is the same Spirit; and there are diversities of ministrations but one and the same Lord; and there are diversities of workings but the same God, Who worketh all things in all. But to each one is given the manifestation of the Spirit for that which profiteth.

"And there are diversities of workings, but the same God who worketh all things in all." "And what," saith one, "is a working?" and what "a gift?" and what "a ministration?" They are mere differences of names, since the things are the same. For what "a gift" is, that is "a ministration," that he calls "an operation" also.

Then he mentions the distinctions of operations, saying: and there are varieties of working, by which one works the good in himself as by services to his neighbor; "Man goes forth to his work" (Ps 104:23), namely, proper to himself: "He distinguished them and appointed their different ways," i.e., operations (Sir 33:11). All of which come from one source.

And to each is given the manifestation of the Spirit for the common profit.

Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others.… One who receives any of these gifts does not possess it for his own sake but rather for the sake of othe…

Even in our time grace is given to those who are deemed worthy of holy baptism, but it may not take the same form as it did in those days.

Having set forth in general the distinction of graces, ministrations and operations, the Apostle here manifests the things he had said in general. First, as to the division of graces; secondly, as to the division of operation (v. 28). In regard to the first he does two things: first, he presents the distinction of graces in general; secondly, he applies a similitude (v. 12).

For to one is given through the Spirit a word of wisdom, and to another a word of knowledge according to the same Spirit,

And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect. And again, on the other hand: "The manifestation of the Spirit is given for our profit.

The utterance of wisdom means understanding what God has said through the prophets and evangelists and communicating this to those who are listening. The utterance of knowledge is the revelation of things which have been forgotten, which someone learns for the first time and then shares with others.

Then when he says, To one is given, he presents the distinction of graces which, indeed, as has been said, are given for the common good. Therefore, it is required to take the distinction in the sense that by one the salvation of others can be procured. Man, indeed, cannot do this by working within, for this belongs to God, but only by persuading outwardly.

to a different one faith by the same Spirit, and to another gifts of healing in that one Spirit,

and to another workings of miracles, and to another prophecy, and to another distinguishing of spirits, to a different one various kinds of tongues, and to another interpretation of tongues.

Whence it seems to me to be no small grace to discern the mouth which the devil opens. It is not without the grace of the Holy Spirit to distinguish a mouth of this kind and its words; and therefore in the distribution of spiritual graces this too is added, that to some is given "the discernment of spirits".

These gifts were given to women as well as men, as the Acts of the Apostles makes plain.

Secondly, he says: To another the working of miracles, by which a person is persuaded solely by the greatness of the deed; for example, when the sea was divided, as we read in Ex (14:21), or when the sun and moon stood still in the heavens, as we read in Joshua (10:13). "Who has given you the Spirit and works marvels among you?" (Gal 3:5).

And all these things the one and the same Spirit works, apportioning individually to each even as He wills.

For if there is one God of the universe, the Father of Christ, "of whom are all things;" and one Lord Jesus Christ, our [Lord], "by whom are all things;" and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought li…

Notice that Paul does not say "according to the will of each and every member" but "according to the will of the Spirit."

Then when he says, all these, he identifies the author of these graces. In regard to this he excludes three errors. The first is that of the Gentiles attributing different gifts to different gods. Against this he says: All these are accomplished by one and the same Spirit: "One body and one spirit" (Eph 4:4).

The Body of Christ

For just as the body is one and has many members, and all the members of the body, being many, are one body, so also is Christ.

The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body.

After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ("for all these," saith he, "worketh the…

Having set forth the distinction among graces, the Apostle now explains it by a likeness to a natural body. First, he presents the likeness in general; secondly, in more detail (v. 14). In regard to the first he does two things: first, the likeness is presented; secondly, its adaptation (v. 12b).

For also in one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink one Spirit.

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word.

There is one work because there is one mystery, there is one baptism because there was one death for the world. There is a unity of outlook which cannot be separated.

Secondly, he presents the ground of the adaptation, in which is presented a twofold ground of distinction. One ground of unity is the Holy Spirit, as it says in Eph (4:4): "One body and one Spirit." But we receive a double benefit by the power of the Holy Spirit.

For also the body is not one member, but many.

If the foot says, “Because I am not a hand, I am not of the body,” is it on account of this not of the body?

This means that a weak brother cannot say that he is not a part of the body simply because he is not strong.

He presents the members of the body as speaking and murmuring that they are diminished before the other members, in order that, having demonstrated the senselessness of the murmuring of the members, he might expose those who in the Church murmur that there are some greater than them.

Then when he says: If the foot should say, he clarifies what he had said by using certain members as examples. First, the members involved in motion, and he mentions two members: the foot as the more ignoble member in that it treads the earth and carries the weight of the entire body; but the hand is the nobler member, inasmuch as it is the organ of the organs.

And if the ear says, “Because I am not an eye, I am not of the body,” is it on account of this not of the body?

If all the body were an eye, where would the hearing be? If all were hearing, where would the sense of smell be?

"If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how again he consoles them, intimating that so it was expedient: and…

Since he mentioned the eye and the foot, the ear and the hand, and presented them as reasoning about elevation and degradation, and through this the Corinthians would naturally again come to grief rather than consolation, he now shows that it is useful and necessary for the gifts to be diverse. For if the whole body were one member, where would the rest of the members be?

Then when he says, If the whole body were an eye, he proves by leading to two awkward conclusions, the first of which is the removal of necessary things from the body; the second is the removal of bodily completeness (v. 19).

But now God has arranged the members, each one of them, in the body even as He desired.

Then because after all they were yet disturbed: that which he had done above, the same he doth also now. For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, "But all these worketh the one and the same Spirit, dividing to each one man severally even as He will:" so also here having stated reasons for which he showe…

With great force he shuts their mouths when he says that God willed it, and appointed to each individual member its proper place (for this is what "arranged" means). Neither should the foot, which occupies the lower place, grieve, for so it pleased God, and it is beneficial for it precisely to be placed below.

Secondly, he asserts the contrary truth, namely, that neither sight nor hearing should be lacking, saying: But as it is God arranged, i.e., put in order, the various members. For even if the distinction of the members is a work of nature, nevertheless nature did this as an instrument of divine providence.

And if all were one member, where would the body be?

If everyone in the church were equal, there would be no body, because a body is governed according to the difference in the functions of its members.

Note the wisdom: he shuts their mouths by the very thing that seemed to produce faintheartedness, that is, by the fact that the gifts are diverse and unequal in honor. For if there were not diverse members, there would not be one body; and if there were not one body, there would not be equal honor.

Then when he says, If all were a single organ, he comes to another awkward conclusion, which is a lack of bodily completeness. Hence, he first posits this awkwardness, saying: if all were a single organ, where would the body be? i.e., where would the completeness of the body be? As if to say: It would not be.

But now the members are many, yet there is one body.

And the eye is not able to say to the hand, “I have no need of you,” or again the head to the feet, “I have no need of you.”

For there is "one body" which is awaited to be justified; there is "one body" which is said to rise again in the judgment. "For although there are many members, yet one body; the eye cannot say to the hand: I have no need of you".

The church has real eyes: its teachers and leaders who see in sacred Scripture the mysteries of God.… It also has hands, effective persons who are not eyes but hands. Do they plumb the mysteries of sacred Scripture? No, but they are powerful in works. The church has feet: those who make official journeys of all kinds. The foot runs that the hand may find the work it is to do.

Then when he says, the eye cannot, he compares the members with one another: first, as to need; secondly, as to the care shown to the members (v. 23); thirdly, as to mutual solicitude (v. 26).

But much rather those members of the body seeming to be weaker are indispensable,

and those of the body which we think to be less honorable, on these we bestow more abundant honor, and our unpresentable parts have more abundant decorum,

He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined…

Just as it is good to use evils well, so it is honest to use the unseemly well. Not because of the beauty of the divine work, but because of the ugliness of lust, the apostle calls these members of the body unseemly. The chaste are not bound by a necessity to depravity, for they resist lust lest it compel them to commit unseemly acts.

Then when he says, and those parts of the body, he compares the members as far as external adornment is concerned: first, he mentions the different things applied to different members; secondly, he assigns the cause of the difference (v. 24b).

while our presentable parts have no need. But God has composed the body, having given more abundant honor to that which lacked,

We do not have to add anything to those whose eagerness for expertise and respectability is obvious—the honor due to them is given already. But an exhortation is necessary regarding the despised and lowly, to ensure that due honor is given to them, so that they may be seen as useful. Otherwise, if these people are despised, they will become more negligent about themselves.

Aren't the hairs of your head certainly of less value than your other members? What is cheaper, more despicable, more lowly in your body than the hairs of your head? Yet if the barber trims your hair unskillfully, you become angry at him because he does not cut your hair evenly. Yet you do not maintain that same concern for unity of the members in the church.

Then when he says, But God has so composed, he proposes the cause of the above-mentioned care, and first he assigns the first efficient cause. For although men do take care of the members in this way, nevertheless it proceeds from the divine plan; hence he says: God has so composed the body, giving the greater honor to the inferior part.

so that there may be no division in the body, but that the members may have the same concern for one another;

With those among whom harmony is not secured, however, the bond of peace is not preserved, mildness of spirit is not maintained, but there is dissension, strife and rivalry. It would be a great piece of audacity to call such persons "members of Christ" or to say that they are ruled by him.

"That there should be no schism in the body." Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason?

Secondly, he proposes the final cause, saying: That there be no discord in the body. Which, of course, would follow, if no help were given to the body, is openly avoided, as long as the peace of the Church is maintained by giving to each person whatever is necessary.

and if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

I am greatly grieved for Valens, who was once a presbyter among you, because he so little understands the place that was given him [in the Church]. I exhort you, therefore, that ye abstain from covetousness, and that ye be chaste and truthful. "Abstain from every form of evil." For if a man cannot govern himself in such matters, how shall he enjoin them on others?

"And whether one member suffereth all the members suffer with it; or one member is honored, all the members rejoice with it." "Yea, with no other view," saith he, "did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion.

Secondly, he specifies this solicitude: first, in regard to evil, in which it is more obvious. Hence he says: If one member suffers, namely, evil, all suffer together. This is obvious in the natural body. For if one member is ailing, the whole body, as it were, begins to ail; and spirits and humors flock to the ailing part to help it.

The Greater Gifts

Now you yourselves are the body of Christ, and members in particular.

And, accordingly, why excuse it on the ground of pristine precedent? It did not bear the names of "body of Christ," of "members of Christ," of "temple of God," at the time When it used to obtain pardon for adultery.

In Christ's resurrection, all his members have necessarily risen with him. For while he passes from the depths to the heights, he has made us pass from death to life.

Then when he says: Now you are, he adapts the likeness to his proposition. First, in regard to the unity of the body, saying: Now you, who are assembled in the unity of faith, are the body of Christ, according to Eph (1:22): "He made him the head over all things for the church, which is his body." Secondly, as to the distinction of members, when he adds: And individually member…

And God has appointed some in the church: first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, various kinds of tongues.

Paul then, teaching us where one may find such, says, "God hath placed in the Church, first, apostles; secondly, prophets; thirdly, teachers." Where, therefore, the gifts of the Lord have been placed, there it behoves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and bl…

Paul has placed the apostles at the head of the church. They may be identified with bishops, as Peter said of Judas: "Let another take his bishopric." There are two types of prophets, those who predict the future and those who interpret the Scriptures. The apostles are also prophets, because the top rank has all the others subordinated to it.

Then when he says: And God has appointed, he discusses the distinction of ministries. In regard to this he does three things: first, he assigns the order of ministries; secondly, he explains their difference (v. 29); thirdly, he tempers their affection for various ministries and graces (v. 31).

Are all apostles? Are all prophets? Are all teachers? Do all do miracles?

Do all have gifts of healings? Do all speak in tongues? Do all interpret?

But be desirous of the greater gifts. And now I show you a way according to something more surpassing still.

This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul…

Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this? "Desire earnestly," saith he, "the better gifts.

Then when he says, But earnestly, he rectifies their affection for the above spiritual gifts, saying: Since there are many gifts of the Holy Spirit, earnestly desire the higher gifts, namely, have a stronger desire for the better graces; for example, prophecy rather than the gift of tongues, as will be said below (c. 14); "Test everything; hold fast what is good" (1 Th 5:21).

I Corinthians12

Spiritual Gifts

The Body of Christ

The Greater Gifts